Engaging Westermann and the Assumptive World

The work of Claus Westermann was foundational for the modern study of lament literature in the Hebrew Bible. Westermann’s work on the Psalms arose from his experiences in the Second World War, where he learned to value both the praise and the lament elements of the Psalms. This article reconsiders Westermann’s contribution to the theology of lament in light of contemporary theory on the impact of trauma on individuals, focussing on the understanding of the impact of traumatic experience on the assumptive world of those who suffer. There are significant points of correspondence between the two, demonstrating anew the insights of Westermann’s work.

Social Interactions While Grieving Suicide Loss: A Qualitative Review of 58 Studies

The effects of suicide are both widespread and long-lasting in the lives of those closest to the deceased. According to the World Health Organization (WHO), suicide is the third leading cause of death in adolescents. Some research has shown that families who lose someone to suicide are at a higher risk of complicated grief compared to those bereaving from other types of losses. These risks may be emphasized given the socio-cultural context surrounding suicide that may problematize the grieving process. In this review, we analyzed 58 qualitative studies describing the experiences of family who lost someone to suicide. We discuss how negative social interactions due to cultural views towards suicide impacted their grieving process. We provide an integrative interpretation of the experiences of family who lost someone to suicide across the following themes: social withdrawal, family communication approaches, role change, cultural attitudes, the role of professional support, interactions with health care providers, and interactions with religious institutions. We examine these findings using the Assumptive World Theory which proposes that humans seek preservation of their reality by using their perceptions of the past to establish expectations for the future. We find that suicide loss is an experience that challenges people's assumptive worlds; suicide loss can be an unexpected trauma that can have a “shock effect” on the assumptive worlds of the bereaved. The assumptive worlds of relatives grieving suicide loss face unique challenges compared to other forms of bereavement because of ambiguity in social norms surrounding suicide that influence interactions.

Political Grief

Grief is usually understood as the personal response to loss. Thus, there is a tendency to consider grief as an individual experience, most typically related to the death of a loved one. However, recent research and theory have provided a much more complex picture of grief as a broad, interdimensional experience that can be both generated and experienced at micro, mezzo, and macro levels. In this context, consideration is given to grief that occurs as a result of events that take place at the sociopolitical level, which can be experienced both individually and collectively. Collective grief may occur when the loss relates to a group where commonly shared assumptions are shattered. The concept of political grief can be seen as a poignant sense of assault to the assumptive world of those who struggle with the ideology and practices of their governing bodies and those who hold political power. Likewise, political grief would also include the direct losses that are experienced by individuals as a result of political policies, ideologies, and oppression enacted and/or empowered at the sociopolitical levels. Different theoretical perspectives, such as the cultural backlash theory, the role of economic inequality within significant sectors, and predictions of the response to threat by terror management theory may help to understand the rise of governments that increase divisions and the sense of loss experienced by large groups within their jurisdiction.

Catalyst Twenty-Twenty: Post-Traumatic Growth at Scales of Person, Place and Planet

Planetary health is a broad multidisciplinary effort that attempts to address what has been described as “Anthropocene Syndrome”—the wicked, interrelated challenges of our time. These include, but are not limited to, grotesque biodiversity losses, climate change, environmental degradation, resource depletion, the global burden of non-communicable diseases (NCDs), health inequalities, social injustices, erosion of wisdom and civility, together with the many structural underpinnings of these grand challenges. The ultimate aim of planetary health is flourishing along every link in the person, place and planet continuum. The events of “2020” have illuminated the consequences of “mass trauma” and how sub-threshold anxiety and/or depressive symptoms erase the rigid lines between mental “health” and mental “disorders”, and unmasked the systemic forms of injustice, discrimination, and oppression that have too often escaped discourse. Here, we query the ways in which post-traumatic growth research might inform the larger planetary health community, especially in the context of a global pandemic, broadening socioeconomic inequalities, a worsening climate crisis, and the rise of political authoritarianism. The available research would suggest that “2020” fulfills the trauma criteria of having a “seismic impact on the assumptive world”, and as such, provides fertile ground for post-traumatic growth. Among the many potential positive changes that might occur in response to trauma, we focus on the value of new awareness, perspective and greater wisdom.

Like a Blanket Over a Fire: Group Work and Spiritual Repair in Military Trauma

Posttraumatic stress disorder (PTSD) may not fully explain why some who experience war feel as though their assumptive world and sense of meaning has been shattered. Two concepts mentioned in the literature that address this feature of trauma are moral injury and spiritual injury. This work reports on qualitative findings from postgroup interviews with 18 participants who completed a spiritually integrated eight-session group intervention known as Search for Meaning. The group is designed to deal directly with issues of moral and spiritual wounds. This article discusses three main themes related to (a) the group process, (b) spiritual struggles and repair, and (c) the role of the group leaders. The findings support the call for specialized interventions to supplement mainstream PTSD treatments.

Moral Wounds and Moral Repair: The Dilemmas of Spirituality and Culturally Sensitive Practice

As our understanding of trauma is expanding, greater consideration is being given to factors such as moral injury and spirituality. Moral injury appears to be especially pertinent in the case of war-related trauma, as one may not only be the victim of, or witness to, troubling events but also be the perpetrator of acts that run counter to personal values. For some, moral beliefs and values and key elements of the assumptive world are intertwined with spiritual and religious matters. This article discusses moral injury and repair in the context of spiritually and culturally sensitive practice. Strategies for addressing issues such as moral anguish, loss of meaning, identity disturbance, guilt and shame, forgiveness, and spiritual struggle are discussed.

On Persuasion and Healing: A Comparative Study of Psychotherapy (1961), by Jerome D. Frank–reflection

Persuasion and Healing was one of the most significant books for psychiatry and clinical psychology during the 20th century. Thirty years after it was first published, Frank was joined by his daughter, Julia B. Frank, in an expanded edition in 1991. After training in psychology and medicine at Harvard and Berlin, then psychiatry at the Johns Hopkins University, he had come to formulate a truly fundamental question: what is happening when we make a troubled person better? In trying to answer this, Frank took the study of psychotherapy to a conceptually much higher level, doing so in a non-partisan manner in times when psychoanalysis was endemic and highly influential in America. He helped a whole generation think more deeply about psychotherapy, to see beyond the immediacy of the doctor–patient situation. The forces that are at work are also to be seen in religious healing ceremonies, in the prescription of a placebo and in rhetoric using hermeneutics. In each, the recipient is urged to accept the therapist's assumptive world and is expected to be the better for doing so.